and executed Muncer was found hid at Frankhus and lying on a bed faigning himself to be one of the Town that had been long sick of an ague which his quaking for fear did imitate to the life but letters being found about him from Albert of Mansfeld to disswade him from his seditious couses he was known to be Muncer which yet this lying Prophet denied long Being brought before Duke George of Saxony and the Lantgrave of Hesse and demanded why he misled the simple people to sedition He answered that he had done no more than his duty and that Magistrates that receive not the doctrine of the Gospel must be dealt with by such wayes These reasons of his were confuted by the Rack where when he cryed out Duke George told him Thou sufferest now Muncer but think how many poor people have suffered by thee this day At which Muncer laughed aloud and said Why they would have it so meaning that the people loved to be cozened and misled and that nothing could win their hearts but sedition Shortly after Phifer and other heads of the rebellion were executed at Mulhus and Muncer a while after who shewed a great deal of dejection and perturbation in his end and could not so much as make confession of his Faith with much ado could he speak after the Duke of Brunswick who taught him what he should say Yet when he was ready to be executed he (n) The magistrates sword by Gods blessing may do good Babylons prison made Manasseh fitter for a Throne acknowledged his errour openly and made an exhortation to the Princes and Nobles to use their subjects and vassals with more moderation which if they did the people would break no more into such rebellions and outrages he desired them diligently to read the book of Kings there to learn their duty and Gods judgements against unjustice and oppression He was beheaded and his head set on a high pole in the fields In the mean while Luther because he was defamed by the Papists as the author or occasion of those troubles was sending godly exhortations over all Germany to exhort the commons to peace and obedience to their Superiours and rather to suffer for righteousness then defend the Truth with unrighteousness and that this was the Devils cunning to raise sedition by false brethren to bring the Truth of God into hatred and obloquie And to the commons of Suevia that had been up in armes before Muncer and continued still in rebellion he writ a grave admonition representing that although they were opprest by their Princes who therefore deserved to be punisht yet it belonged not to them to do the execution (o) The Judge must hang a Thief and he lawfully commissioned nota benè That they must not believe the Sermons of every preacher for Satan saith he under colour of the Gospel hath in these times raised many seditious and bloudy teachers You are opprest by your Superiours that take your estates from you that do unjustly but you do more unjustly to take that Jurisdiction from them which is none of yours And whereas they take but few things from you by exactions and too great burdens you take all from them when you take away their authority Is this obeying Christ who comâ—ands us not to resist evill but to him that striketh us on the one cheek to turn the other and let him that will take our Coate to take our Cloak also Nay it is the duty of Christians to suffer and undergo the Cross not to resist and seek revenge and smite with the sword When Peter would fight to save his Master a lawfull defence if ever was any He bids him not to strike with the sword because that striking was opposing the Magistrate for a private revenge and to such opposers of the Magistrate that Sentence belongeth They that strike with the sword shall perish with the sword But I perceive the Devils plot that since he could not destroy me by the Pope he seeks to undo me by these violent bloud-thirsty preachers (p) Any way so it be done pleases him And do you take heed of them for they cast you headlong into a precipice that they may rise by your fall and get honors and dignities with your perill That Suevian Rebellion was soon after supprest partly by the vigorous opposition of the Princes partly by their own weariness and disorder the limbs of that faction dropping off here and there like a rotten carkase that can no longer hang together (q) Malum malum destruit Snared in the work of his own hand Psal 9.16 Muncer and his associates being punisht Carolostadius was not far from the like danger for having left Wittemberg where he feared Luther he kept conventicles in Saxony associating himself with frantick men that boasted of Visions and Colloquies with God and a particular spirit There also he writ a bitter book against Luther and against his own Prince for which misdemeanours he was sought to be executed with Muncer's complices In that extreamity he called upon Luther's help whom he had so much provoked and was saved by his intercession (r) Heroick CHAP. III. The growth of Anabaptisme The Tragical disorders committed at Munster THE root and branch of fanatical factions seemed then to be cut off but the seeds remained and brought forth many new twigs of the same kinde Presently after Muncer one of greater learning and parts began to preach the same doctrine at Strasburg and was imprisoned for it by the Rulers of the City his name was Melchior Hopman Anno 1527. And scarce two years after Muncer Germany was full (a) Ill weeds grow apace of Anabaptists A new name then but in effect the old sect of Muncer with some additions (b) There is a resurrection of error as well as of truth They denyed the incarnation of Christ in the holy Virgins womb condemned the Baptisme of Children and re-baptized themselves and all that embraced their sect They would not allow Christians to recover their own by Law nor to take an Oath nor bear the Office of Magistrate and they pulled down Magistrates by way of fact where they had strength and gave the power of the sword to their Ministers and Prophets who decided all difference and judged of all cases by Scripture and undertook to kill all the Princes of the World and cut off all the ungodly with another sword than that of the Spirit They taught that in their Church all were holy that none can be sâ—ved that will not make his private goods common that it is lawfull to have many wives that all learning is prophane and that mean ignorant men are the fittest to expound Scripture that there must be no ordinary calling in the Church but every one may speak as he is inspired by the Holy Ghost that Christ must reign over all the World and therefore all other Kings and Princes and their adherents must be slain till
in interpretation to set them above them as he that loves any thing equal to God loves it indeed more then God the setting up of any writings in equipage with Gods is a debasing of his word Again some of them assert that they have as full b There fulnesse is of the evil one p. 3. Q. 10. at the end of a Gagg a measure of the Spirit as the penners of the Scriptures had * Truths Defence p. 43. the fulnesse of the Spirit is well known by the emptinesse of their fruits had they said that they have as full measure of the evil spirit as Marcian primogenitus diaboli the first born of the Divel as Polycarpe calls him they had come neer the Truth This corner-stone being laid by these Master-builders of Sathans Babel they go on to deny 1. The personal body of Christ George Fox being asked whether Christ have a body in heaven and be a particular man or person Truths defence p. 78. 79. incompassed with a body to live for ever yea or no affirms That Christ hath but one body and that is the Church That 1 Christs mystical body corpus mysticum is the Church and that 2 This is but one is according to truth answerable to that we beleive Sanctam Catholicam Ecclesiam the Holy Catholick Church but 3 That Christ hath but one body is contradictory to the whole History of the four Evangelists which so often speakes of that body which he took of the Virgin Mary of whom Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the flesh came as Paul phrases it and how he ascended and shall come again Luke acquaints us Acts 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 10 11. Shall so come in like manner as ye have seen him goe into heaven But this is not the first time that this Heresie hath been broached nor confuted many a hundred yeers ago were these things upon the stage of the World dic mihi aliquid novi aut tace trouble us not with old rotten stinking errours Secondly In their book called The persecution of the Quakers First the corporeal Body of Christ And secondly his coming in the Clouds to to judgment are denyed 1 pag. 8. Priest Herrick did affirm before the Magistrate and many others that the body of Christ is not spiritual and when he was by William Adamson challenged for his blasphemy he said he would prove it by Scripture and produced those words Christ said I am not a spirit and then he was by him charged with a lie for there was no such words in that Scripture 2. p. 9. Let their own words try them who look for a Christ yet to come as some of them said what will yee Quakers do who saith Christ is within you when Christ comes in the clouds here now all people do but honestly examine and see whether these spirits confess Christ who looks for him yet to come and whether you dare believe the Apostle every spirit who doth not confess Christ Jesus come in the flesh is not of God or these deceivers who look for him yet to come these things are so palpably gross and weak yea even irrational that their needs no words to the misproving of them 2. The Visible Church Whereas a Book entituled fiery darts saith R.B.Q. 20. p. 26. that since the Apostles dayes there hath been a great Apostacie and that a true Church of Christ could not be found are you of the same mind Answ yea Herein agreeing with those formerly called Seekers 1. That there was and is a great Apostacie as the Scripture foretold so experience hath evidenced and that Apostacie in all ages more or less hath been witnessed against V. Catalogum testiū veritatis but 2. such an Apostacie as hath wholy destroyed the Church and laid it so under ground as that it cannot be found what is this c. what is this but to make much of Scripture at present of no use which directs Sts. concerning Church Communion among others Heb. 13.17 obey them that have the rule over you and submit your selves for they watch for your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To invalidate those promises of Christ Matth. 16.18 Vpon this rock will I build my Church and the Gates of Hell shall not prevail against it and I will give unto thee the Keys of the Kingdome of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Matth. 28.20 Loe I am with you already to the end of the World 3. To give you this whole World visibly into the hands of the Prince of the World as if Christ had not overcome but being overcome by Sathan 3. Thirdly against the Scriptures 1. That it is dangerous for the ignorant and unlearned to read the Scriptures Truths defence pag. 101. 1. How far is this from the assertion of the Papists 2. How doth it justifie them in their prohibiting of Lay-men to read the word 3. and makes fair way to usher in Imagines laicorum libros Images as Lay-mens Books Secondly If any raises from the Scriptures points trials motives uses he adds to the Scriptures and to him are added the curses and plagues In eodem loco Rev. 22.18 Whether this but 1. to destroy all preaching 2. to condemn their own selves 3. to discover their ignorance between the explaining of Truth and coyning of falsehoods to passe as new truths their additions are corruptives the Ministers for illustration information incitation to edification 4. to condemn Christ and his Apostles which applied and urged in many places of the Scriptures out of the old Testament cited 3. Fiery darts p. 19. 30. 32. Quakers folly p. 25. 2. Ed. That the Scripture is not the word of God nor a standing rule In this way are grosely ignorant or wilfully malicious or both they will acknowledge no word of God but Christ as if no difference between verbum internum externum an inward and outward word verbum oris Scriptum the word spoken and written the thoughts of my mind are soliloquia a talking with my self what I speak is the word of my mouth and what I write is my word under my hand Christ is the eternal internal word of God the Wisdome of the father the Scriptures much of it was spoken by God by the mouth of his holy Prophets and all written as holy men of God were inspired by the Holy Ghost they would seem to exalt Christ it is to debase the Scriptures and deifie the light within them but if they will not hear Moses and the Prophets which testified of Christ neither would they Christ the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1. God who in sundry times and in diverse manners spake in times past unto the Fathers by the Prophets was not that then the word of God the prophets spake 2. And why not a standing rule The papists indeed say it is a nose of wax a leaden rule that the Pope may stand
Apostles until the raising up of Gods own feed out of the earth to stand a witnesse against wicked murderers and persecuters of the Saints and true Church of Christ Quest Whether the first day of the Week be more holy then any other of the Week Answ All the dayes of the Week as the Lord created them are holy unto the Saints who are redeemed from observing dayes and months and times and yeers These things are expresly asserted and subscribed Joseph Frice Now what shall we say to these things q 2 Thess 2 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possible that ever such things could be entertained as truth were not that executed the Apostle speaks of being given up to strong delusions to beleive a Lie 2. Shall they be hearkned to by them that have received the gospel Is it not another Gospell r Gal. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they bring 3. Can we look upon these dark and ungodly Tenents as light leading to more godliness greater perfection is the broad way to Hell the narrow way to Heaven 4. How can these men be received and bid God speed but we must be partakers of their evil deeds s 2 Joh. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were they minutiora small differences the strength of Charity might bear them but surely these horrid tenents that overthrow foundations and practise of them wast the conscience and destroy godlinesse are intollerable and the least Love and Zeal to God and Christ and Souls of men can never beare them CHAP. 7. Of Sundry Blasphemies against God and Railings agaist his Ministers FOr their tongues are set on fire of Hell as James phrases it and they have not withheld setting their Tongues against heaven and to bring railing accusations against the Messengers of the most high a little of this is too much the Christian Reader will be quickly weary of it and therefore we shall not be long 1. Of their Blasphemies Perfect Pharisee p. 3. Affiâ—med by George Fax and J. Naylor before witnesses who attest 1. Sauls errand p. 58 Lancaster Petition 1. That they are equal with God as holy just and good as God himself Pardon me if here my pen fail me who can tell what to say to such blasphemous saying Humility is a sign of grace such pride of the fulnesse of iniquity the Angels in heaven vail their faces but these impudent Creatures Devils incarnate dare outface heaven and vie with God there is but one step higher to affirm that they are above God but certainly if God give not repentance to such wicked wretches they will be below the worst of Heathen for they may not be called Christians Ford and Fowl Ans to Speed Atkinsons sword of the Lord. Houghill and Burrougs Ans to Reeve 2. That the being of God is not distinct from them that are begotten by him ignorant creatures that scarce know any thing that is thus to prate concerning the being of God of which the wisest and holyest men know rather Quid non sit quam quid sit what it is not then what it is 3. That the nature and glory of the elect differ not from the nature and glory of the creator for the elect are one with the creator in his nature enjoying his glory Neither knowing God nor themselves the finiteness of the creature nor the infinitenesse of the Creator because God speaks much of the onenesse and greatnesse of their glory therefore can there be none but identity of nature and equal participation of glory quoad omnia in every thing they may as well confound all and say the creature is the creator that the cause is the effect and effect the cause that a thing is from another and that thing is it self they have not only lost their Religion but reason pride ignorance hath made these men more equal to the Devil then God and indeed they almost say as much in totidem verbis in so many words 4. That God is not distinct from living creatures 5. That the Soul is a part of the Divine essence 6. That there is no distinction of persons in the Deitie Perfect Pharisee pag. 6. at the end of the gag p. 14. Is it not railing against father Son and Holy Ghost to say these 3. shall be damned shut up in perpetual darknesse for the lake and the pit as you say in your Ishmael p. 10. l. last Notwithstanding the expresse naming of them in Scripture 2. And their peculiar properties 3. As likewise attributing to every one of them those things which are only effected by a God 7. That Jesus Christ is God and man in one person is a lie whereby they run themselves upon extreams either with old Hereticks as Paulus Samo satenus Arius c. or making him instead of one Lord Jesus Christ two with Nestorius or confounding the divine and humane nature denying the Deity making a mixture with Eutychus and Dioscorus c. 8. That Christ was a man had his failings for he distrusted God on the Crosse Gilpin p. 2. quam bene conveniunt How well these things hang together 1. They must be equal to God Christ but a man r Heb. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. They perfect but he a sinner Which besides that it makes 1. him uncapable to save is 2. diametrically contrary to the word he was made like to us in all things sin only excepted Perfect Pharisee p. 8. 9. That whosoever expects to be saved by him that died at Jerusalem shall be deceived when Christ unlesse you beleive that I am he you shall dye in your sins w and Peter neither is there under heaven given any other name * Act. 4.12 Fowl and Ford against Speed H. Clarke in his Description of the prophets p. 9. whereby we may be saved x 10. That singing Davids Psalms in English Meeter is to sing the Ballads of Hopkins and Sternehold King James his Fidlers and to sing them is to turn them into Lies and Blasphemies They would disannul the duty of singing they accustoming themselves to howling and roaring contrary to that of James is any merry let him sing Psalms y 2. Neither can they sing David Fr. Gawler See Antichrist in mab by Mr. Miller p. 7. Psalms in Davids Language 3. Neither are they able to judge how well or how ill they are translated but are ready to speak ill of what they know not 11. that that word 1. John 1.8 If we say we have no sin we dâ—ceive our selves was spoken by the carnal man It stares them so in the face they would fain out-face it and so overturns their Doctâ—ine of being without sin that they would willingly overturn it and will venture upon calling the Apostle a Carnal man rather then themselves should not be thought perfectly spiritual 12. For our giving forth Papers or printed Books it is from the immediate eternal Spirit
S. Three that may as it were be pointed at he he he Fox I do not like that argument T. S. Therefore further are you three Persons that dispute against me Fox Yea. T. S. Prove it Fox We are in 3 places and therefore 3 persons T. S. Therefore replied the Father Son and Holy Ghost have been in three places and therefore 3. persons at the Baptism of Christ s Argumentum ad hominem while Jesus came up the Holy-Ghost down and the Father in heaven Fox Persons have flesh and blood t Learnedly T. S. Angels are persons and have not one of them said Angels are not persons u Well versed in Metaphysicks Fox A person is a subsistence T. S. So are Father Son and holy Ghost T. S. Further argued He who denies the Bible to be the word of God saying that to assert Scripture to be the word of God is one of the deceitful immaginations which the Priests of this generation have deceived the people with that man is an Heretick But you deny the Bible to be the word and tell Mr. Townsend that to assert it is one of the deceitful imaginations which the Priests of this generation have deceived the people with See Ishmael and his mother cast out p. 1. lin 1. therefore This was not answered but Fox said they cannot be three persons because they were not visible in several places T. S. If Christ was man and the holy Ghost was in the form of a Dove then they were both seen Fox Prove that they were seen in several places T. S. One was seen in the water the other out Fox Prove they were seen w Fox could not or would not see T.S. Many beheld them both Fox The Holy Ghost could not be seen T. S. He was in the form of a Dove therefore could be seen Fox Not in the form of a Dove but in the likeness x Rare hereat some laughing he answered that he was seen but not visible y Surely his religion reason and wits were lost By this relation it is visible to be seen 1. Their boldness 2. Their crowing without cause 3. Their inability to argue 4. Their little or no learning z At least that any of them will be known of 5. Their strange opinions about the Trinity and Scripture 6. How they run beyond all reason and sense to defend their tenets Lastly Their obstinacy when nâ—ither Scripture reason nor sense can convince them their damnable errours and stupid obstinacy will surely conclude such men Hereticks CHAP. IX A brief relation of three Disputations at Sandwich April 1659. between Fisher Whitehead and Hubberthorn Quakers and Mr. Danson Minister there 1. Disputation April 12. § T. Quakers folly p. 1. Edit 2. Quest WHether every man that cometh into the world be enlightned by Christ Danson We grant every man hath some light by which he discerns though dimly many 1. Sins 2. Duties 3. Divine Attributes but the mysterie of godlinesse 1 Tim. 3. ult God manifest in the flesh justified in the spirit c. we deny that all men have the knowledge of Hubberthorn The light is but one Danson The lights mentioned 1. Naturall and 2. Supernaturall are two though all have the one yet few the other If your meaning be that the knowledge of the Gospel is vouchsafed by Christ to every man I prove the contrary 1. Psal 147.19 20. He sheweth his word unto Jacob his statutes and judgements unto Israel he hath not dealt so with any nation and as for his judgements they have not known them By the Word Statutes and Judgements are meant the knowledge of the Gospel and the Psalmist asserts no nation beside the Jewes had this knowledge at this time 2. Ephes 2.12 Speaking of the Gentiles before Christ the Apostle sayes they were without Christ strangers from the covenant of promise having no hope and without God in the world They who had no hope that is no ground of hope of salvation were ignorant of the promises the ground of hope and so of God in Christ the object of hope and so of the summe of the Gospel Geo. Whitehead Rom. 2.15 sayes The Gentiles have the Law in their hearts Danson It is spoken of the natural light for it s opposed to the knowledge of the Jewes Whitehead It is said to be the knowledge of whatsoever might be known of God Rom. 1.19 Danson The Apostle intends that what might be known of God without the preaching of the Gospel was known to the Gentiles vers 16 17. It is by the Gospel the righteousness of God is revealed John 4.22 Christ tells the Samaritans the Jewes exclusively knew what they worshipped and that salvation was of the Jews and in respect of this Gospel-knowledge the Gentiles are said to have their understandings darkned Ephes 9.18 Whitehead That place sayes that the Gentiles were not so enlightned as afterward for 't is said that Christ was given for a light to lighten the Gentiles Danson It proves not that Christ was a light to the Gentiles in every age and generation but after his coming in the flesh Acts 13.46 47. Loe we turn to the Gentiles for so hath the Lord commanded us saying I have set thee to be a light of the Gentiles That of the Ephesians denies the Gentiles at all to have been enlightned by Christ unlesse as God before Christ they were afar off from God and Christ and the knowledge of them Ephes 4.18 Alienated from the life of God In potentia proxima oâ— sensu composito which imports their understandings no more capable of the knowledge of God then creatures of one kind of life to converse with another So that the Gentiles wanted the light of the Gospel and light in their understandings as the light of the Sun is requisite externally and the light in the eye so the Gospel and an enlightned understanding Geo. Whitehead Thou makest the Gospel an outward light But 2 Cor. 4.6 the Apostle says it shines out of darkness in their hearts Danson The Apostle speaks of material light and argues from the effect of one creating word to another that by the like word of command he had the light or knowledge of Christ in his understanding As for in their hearts it is the same with Ephes 1.18 The eyes of your understanding being enlightned the light by which the Gospel is discerned is inward but the Gospel it self outward Whitehead 2 Cor. 4.6 The Apostle sayes The light of the knowledge of the glory of God in the face of Christ shined in their hearts Danson In whose Not of all mankind but of the Apostles and some others a small number in comparison and therefore vers 3. the Apostle sayes The Gospel was hid to them that were lost And vers 4. There are some to whom the light of the Gospel doth not shine And Mat. 13.11 it was given to the Disciples not to others to know the mysteries of the
there be none left to reign but Christ and what they taught they went really about to practise Melchior Hopman being kept prisoner at Strasburg and his Sect severly represt by the wise Magistrate that crew dispersed it self in Westphalia Frise Holland and most part of the Low Countreys where they got a very great party yet among the common sort of people onely Lambertus Hertensius one of my Authors affirmeth confidently that among that numerous rabble of seditious people not one was found that ever was a Schollar and very few that could read or write When they were confuted by reasons or testimonies of Scripture their answer was that the Spirit taught them otherwise and that the Spirit bloweth where he listeth and doth not inspire every one These fancies were increased by one George of Leyden with many gross and monstrous Additions The sect by his seduction in short time grew so strong as to despise all Rule all Judges and all Courts and chuse private Rulers among themselves who determined of all causes and sate upon life and death But their rage could not keep long at home They would sometimes rush out of Cities in great troops and ransack Convents and Rich mens houses taking for their warrant the example of the Israelites that took the spoyl of the Egyptians Yet in these incursions they made Conscience at the first to enter into any Temple of those that were not re-baptized but made no conscience to lye with their wives as left for a prey to the godly This was their preparation for the day of Judgement about which they had many revelations One of their Prophets proclaimed that within three days the last judgment should come (c) dooms-day Sedgw. This made many of them to leave their houses and get up into high trees there to expect the Comming of Christ but having expected three days fasting they returned faint and weak and met with another Judgment at home for the Magistrate inquired after the Authors and promoters of that delusion and punished them Of all Cities of the Low-Countries Amsterdam was most pestered with that sect the great concourse and traffick giving them fair opportunity to resort to that famous place Where being many times represt with fines and imprisonments and wholesome severity they would disperse themselves over the Country filling all with clamour scattering papers in the high ways threatning ruine and destruction to all that would not adhere to them and leave lands and houses to come out of Babylon for Babylon they would overthrow and within the circuit of Babylon they included all Magistracy and Civil Government and all wealth and greatness A great quarrel they had with the Babylonian Gold But the whole World was little enough for their ambition It was their serious intent to make themselves masters of the World which they both professed and attempted beginning their Empire at Munster in Westphalia It grieveth me to say that in Munster truth made way for error For in the year 1532 one Bernard Rotman came to S. Maurice Church hard by Munster where he preached good doctrine and converted many so that the people would have him admitted into the City Which the Papists fearing gave him a summe of Money upon condition he should go to some other place which he did and absented himself for some months in which time he improved his gifts and learning and returned again better furnisht to encounter the adversary Being received at Saint Maurice with greater applause than before some Citizens of the best sort brought him into the City and because the Church doors were shut against him they made him a Pulpit in the Church-yard and shortly after told the Papists that if they would not open the door of some Church they would open it themselves Rotman seeing the progress of the Reformation sends to Hasse for some help and they sent to him two Divines of Marpurg With these by the counsel and authority of the best in the Town he challenged Papists in dispute and presented thirty Articles of Papistical errours to the Senate offering to prove that they were contrary to holy Scripture The Senate sends for the Clergy of the City and requireth them that since they had always profest that their doctrine was grounded upon holy Writ they would now make it good The Clergy finding themselves unexpectedly put to it answered plainly that it was more than they could and that they were sure they had a good intention though there might be ignorance and errour in their profession (d) Ignorantia mater devotionis Whereupon the Senate interdicted them to teach the People any more and gave their places to the new teachers that had detected the impostures of the old The expulsed Clergy retire to their Bishop and Prince for the Bishop of Munster is Prince of the City The then Bishop was Count Francis Waldeck to whom Frederick Archbishop of Collen had lately yeilded the place The Bishop presently stops all the passages of Victuals to the City and raiseth some forces to compel the Citizens to restore all things in the former State But the Citizens by a nigt enterprize took his best men and the richest of the Popish party lying in a little Town whence the Bishop was gone the day before This gave occasion to parley and a Composition by the mediation of the Lantgrave of Hesse wherein it was agreed upon This agreement was made Feb. 14. 1538. thâ—t six Churches should be given to the Reformed party and that the Cathedral should remain as it was before Hitherto all was well if it could have staid there But before the swinge of the former commotion was well staid there comes to the Town in an ill hour a pestilent Anabaptist a Taylor of Leyden Johâ— Becold better known by the name of John of Leyden This man begins to confer with Ministers and People about the Baptism of Children maintaining it to be unlawful seducing many and sowring the new Lump of that Church with the Leaven of his perverss doctrine with him or presently after him came a very great multitude of his fraternity most of them Hollanders These keeping conventicles in the night got a great party in the City and incensed one another with desperate resolutions They had with them one Herman Strapeda brought up under Henry Rell who had been lately executed at Vtrecht for preaching Anabaptism and sedition At the feet of that Gamaliel one may think what doctrine he had learned This man they got to be chosen colleague to Rotman before his heresie was known but he made it known presently preaching openly against the Baptism of children and none more eager to oppose him than Rotman The Magistrates and people not yet infected with that new doctrine feeling so much distraction arising among themselves commanded the Forreiners and Sectaries to go out of the City but they went out at one gate and came in again at the other saying that they must not desert Gods